Editorial Revision of The Koran: A Jail of Perfection

After re-reading my last post, I decided to organize my thoughts a little better and re-write the post in a less intuitive, more deliberate manner that better

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, Jan 31, 2006

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After re-reading my last post, I decided to organize my thoughts a
little better and re-write the post in a less intuitive, more
deliberate manner that better expresses my initial insight into the
Gospels:

Note how, in the New Testament, God never speaks through the
apocalypters. God's words are revealed to them, instead of channeled
in any atavistic sense of the word. In a state of wide awake
consciousness the Word of God and the words of the apocalypters
intermix during the visionary experiences recorded in the Bible---
visions that, by their very nature, are inspired by the Heavenly
Father, yet assume the individual character of the writer. The Luke
gospel, for instance, has a unique character that distinguishes it
from the gospel of Mark, or from the gospel of Matthew, or from the
archaic character of the Epistles. Because the apocalypters
interjected their own "I" into their prophesies, we have a collection
of unique and individualized testaments inspired by God.

In the Gospel of John we have an intermediary, John himself. We are
reminded: "And this is the record of John..." [John 1:19] In like
manner, the author of Luke writes: "It seems to me also, having had
perfect understanding of all things from the very first, to write
unto thee...." [Luke 1:3] Mark and Matthew do the same; they reveal
themselves as the apocalypters of their respective gospels, as do the
writers of the epistles.

The purpose was not to understate the perfection of their words, but
to openly show that the uniqueness of the gospels is due to the fact
that each writer (or witness) bears his "I" within the revelations;
each gospel, in fact, represents a different mode of thought, a
different way of approaching God; whereas with the Koran, there is
only one way. We are not reading the Prophet Mohammed's words in the
Koran; he is a mere channel. We are reading the infallible word of
God coming directly through Mohammed's pen, with no intermediary
whatsoever. The Koran is without a human "I".

Therefore the Koran cannot be interpreted organically. It has a built-
in theology that is unchangeable, hindering all attempts to
personalize the message from generation to generation as human
society evolves through the Ages. The universal nature of the Koran
holds Islam in the "infallibility and perfection" of its own words.

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